ALGIRDAS
GREIMAS seeks in his writing to find the
"deep structure" of all narrativity. As a result, he is less
interested in what Roland Barthes terms the proairetic
and hermeneutic codes than he is in the formal elements in a narrative
that create implicit (if not always consciously recognized) oppositions.
To tie Greimas to Barthes once again, Greimas could be said to explore
those codes that Barthes sees as outside of the mere forward temporal
progression of narrative; that is, the symbolic, semantic, and cultural
codes. (See the Barthes module
on the 5 codes.) Greimas' influences in understanding the deep structure
of narrative include Vladimir Propp's exploration of the deep structure
of folklore, Claude Lévi-Strauss' work on the structure of myth,
and Etienne Souriau's work on theater. Like the structural linguists
that also inspire him, Greimas looks for what we might call the underlying
grammar of narrative, "the semiolinguistic nature of the categories
used in setting up these [narratological] models" (63);
he wishes to find behind any "manifestation of narrativity"
a "fundamental semantics and grammar" (65).
Greimas is also interested in extending the relevance of narratology
to all experience: "Our own concern... has been to extend as much
as possible the area of application of the analysis of narrative"
(63).
Greimas therefore can be found applying his narratological models to
phenomena that we might think fall outside of structural rules, for
example passion (as he does in "On Anger: A Lexical Semantic Study"
or The Semiotics of Passions). Greimas can do so because of
a foundational precept of post-Saussurian linguistics: all language
is arbitrary. There is no connection (other than convention) that links
linguistic signs like writing or speaking to their referents. The sounds
or written lines that make up the word "cat" have only an
arbitrary, conventional connection to the actual cat that exists in
the world. "Because of this," Greimas writes, "linguists
became aware of the possibilities of a generalized semiotic theory that
could account for all the forms and manifestations of signification"
(17).
Anything that we as humans articulate in language (which is to say,
pretty much everything) should therefore conform to structural rules:
in this principle, we find the heart of Greimas' discipline, semiotics
or the study of signification (which is to say, the study of the use
of signs to refer to things). To put this another way, the connection
between signification and the real world is completely arbitrary; however,
signification is in itself not arbitrary since language tends to follow
structural rules. Humans are therefore caught in a system of rules and
deep structures that bear no relation to the real world. This disjunction
between language and reality is, in fact, a central precept of contemporary
theory, from Jacques
Lacan's understanding of the real to Judith
Butler's understanding of performativity to Jean
Baudrillard's theorization of the simulacrum. Lacan, Butler, and
Baudrillard all do rather disparate things with the knowledge of language's
arbitrary relation to the real world. Greimas' goal is purely structuralist:
he wishes to find the deep structures by which all signification orders
the world of perception. As Greimas puts it, "From this perspective
the sensible world as a whole becomes the object of the quest for signification.
As long as it takes on form, the world appears, as a whole and in its
various articulations, as potential meaning. Signification can be concealed
behind all sensible phenomena; it is present behind sounds,
but also behind images, odors, and flavors, without being in sounds
or in images (as perceptions)" (17).
When it comes to analyzing specific narratives
(say, a novel), Greimas is interested in seeing how any specific instance
of narrativity relates to a larger process of general meaning-making
(or semiosis). A good example is the distinction he makes (following
Propp) between actors and actants. An actor refers to the actual character
that appears in a narrative; however, such "actors" tend to
follow the structural logic of narrative deep structures. They always
fulfill the position of structural functions and thus are related to
"actants." A given character can, for example, serve the function
of "acting subject" or "passive object." A narrative
action can be said to imply a character who is the "sender";
a character who serves as the "object"; and a character that
serves as "receiver." Building on Propp's Morphology of
the Folktale, Greimas also looks at the actantial opposition, helper/opponent;
that is, those characters that serve either to aid or hinder the quest
of the protagonist. Consider, for example, the love triangle, a pervasive
narrative convention in which we find two male characters competing
with each other in order to gain the love of a woman, who serves as
the passive object of their competition. Were the two male characters
to enter into a fight because of the woman, the two characters would
change places as senders and receivers (of punches, invective, etc.).
On a structural level, the woman serves merely as the passive object
of their contending affections. (Eve Sedgwick makes much of this structural
relation in her understanding of homosociality.) As this example illustrates,
a single character can at different times in the narrative serve different
actantial roles: "one actant can be manifested by several actors
and, conversely, one actor can at the same time represent several actants"
(111),
as Greimas puts it. We can understand this relation of actor to actant
as a spectrum of possibilities: "If we polarize these observations
we can theoretically conceive of two extreme types of possible actorial
structures: (a) Actorial manifestation can have a maximal expansion
characterized by there being an independent actor for every actant or
actantial role (a mask, for example, is an actor having the modality
of seeming as its actantial role). We would say that, in this case,
the actorial structure is objectivized. (b) Actorial
distribution can show a minimal expansion and be reduced to just one
actor responsible for all of the necessary actants and actantial roles
(giving rise to absolute interior dramatization). In this case, the
actorial structure is subjectivized" (112-13).
A good example of the former case is religious allegory (e.g., Spenser's
Faerie Queene), which tends to reduce characters to types.
A good example of the latter extreme is James Joyce's Finnegan's
Wake, which occurs completely inside the unconscious of a single
"actor."
The situation with regard to actants is made
even more complex because of the tendency of any one actant to suggest
or give rise to its opposite: you can have a positive subject in a narrative
as well as a "negative subject" or "anti-subject";
a positive object (for example, the good woman) can be opposed to a
negative object (for example, the tempting femme fatale). In a given
narrative, value judgments may be applied to these oppositions (hero
vs. traitor, for example); however, what is important, according to
Greimas, is the structural relation, so that the same oppositions will
occur in purely aesthetic productions where value-judgments are largely
withheld. Any number of "modalities" can also be applied to
actants: for example, the actant's degree of competence ("the wanting
and/or being-able and/or knowing-how-to-do of the subject"
[109])
or the degree of simulation ("The overdetermination of actants
according to this category of being and seeming accounts
for the extraordinary game of disguises (jeu de masques), which
includes confrontations between heroes who might be hidden, unrecognized,
or recognized and disguised traitors who are unmasked and punished"
[111]).
Strider in The Lord of the Rings is a good example of both
of these modalities, since he questions his competence as king early
in the tale and is, for most of the first book, an ambiguous character
(his identity is quasi-secret).
According to Greimas, any narrative is merely
a manifestation of such deep structures: "narrative forms are no
more than particular organizations of the semiotic form of the content
for which the theory of narration attempts to account" (114).
As a result, he claims that his structural principles apply both to
the most complex narratives consisting of thousands of pages and to
the most minimalist of narrative units. Even a single word entails a
limited panoply of related terms that could potentially be strung out
across a narrative: "Thus, to take a familiar example, the figure
sun organizes around itself a figural field that includes rays,
light, heat, air, transparency, opacity, clouds, etc." (115).
(To illustrate this point, I have attempted, under "Applications,"
to apply Greimassian principles to the simple sentence, "The
road is clear,") Because of this relation between the structural
oppositions implied in characters and the thematic oppositions implied
by any given word, Greimas argues that we can posit a structural relation
between a given narrative's characters (narrative structures) and themes
(discursive structures): "A character in a novel, supposing that
it is introduced by the attribution of a name conferred on it, is progressively
created by consecutive figurative notations extending throughout the
length of the text, and it does not exist as a complete figure until
the last page, thanks to the cumulative memorizing of the reader"
(119).
Peter Brooks' theory of narrative is strongly influenced by this sort
of semiotic principle. (See the Brooks
module on plotting.) For Greimas, "An actor is... a meeting
point and locus of conjunction for narrative structures and discursive
structures, for the grammatical and the semantic components" (120).
What links thematic oppositions and actantial
oppositions is the fact that any theme or actant automatically entails
its opposite, thus creating a field of potential oppositions linked
together in what Greimas calls the "semiotic square." For
more, see the next module
on the semiotic square.
Proper Citation of this Page:
Felluga, Dino. "Modules on Greimas: On
Plotting." Introductory Guide to Critical Theory. Date of last update,
which you can find on the home page.
Purdue U. Date you accessed the site. <http://www.purdue.edu/guidetotheory/narratology/modules/greimasplot.html>.